Tag: self-organization

This Moishe Postone lecture has been the soundtrack to this morning’s chores. It’s really great, and provides a straightforward unpacking of a lot the stuff going on in his dense-but-awesome 1993 work Time, Labor, and Social Domination.

One of the very intriguing points that Postone makes in his book is the way that, in chapter four Capital Volume 1 – the chapter that introduces the classic M – C – M’ ‘feedback loop’ schema – Marx resurrects Hegel’s depiction of the Geist, as an independent or self-moving substance, to describe capital itself. It’s an incredibly important point for understanding what is going on in Marx’s mature work, as undoes the common perception of the proletariat or humanity (ascending to the realization of its species-being) as the ‘subject’ of history, and attributes this position instead to capital itself.

Postone delves into this in the lecture above, and it’s worth reiterating here because it is stated so clearly. Speaking of the inner dynamics of the capitalist system (this starts somewhere in minute 37), he states:

On the one hand, it is characterized by ongoing, even accelerating, transformations of production and of social life. On the other hand, this historical dynamic entails the ongoing reconstitution of its own fundamental conditions as an unchanging feature of social life. Namely, that value is reconstituted, that social mediation ultimately remained affected by labor, and that living labor remains integral to the total social process of production, regardless of the level of productivity. So the historical dynamic of capitalism, and I think people only usually get one side, ceaselessly generates what is the same while always generating what is new. As I will elaborate, it both generates the possibility of another organization of labor and of social life, and at the same time hinders that possibility from being realized.

This dynamic, generated by the dialectic of abstract time and dialectical time, is at the heart of the category of capital, which for Marx is a category of movement. It’s value in motion. It has no fixed material embodiment. Now since this is an institute of philosophy, it’s significant that when Marx first introduces the category of capital in the book Das Kapital, he describes it with exactly the same language that Hegel used with reference to the Geist in the Phenomenology. The “self-moving substance” that is the subject of its own process. People like Althusser say to just forget all of this Hegelian language. In so doing, Marx suggests that Hegel’s notion of history, as having a logic, as the dialectical unfolding of a subject, is valid, but only for capitalist society. Moreover, Marx does not define Hegel’s subject with the proletariat, or even with humanity. Instead he identifies it with capital: a dynamic structure of abstract domination that, although constituted by humans, is independent of their will.

What I’m suggesting is that Marx’s mature critique of Hegel does not involve an anthropological inversion of Hegel’s idealist dialectic. Rather, I’m going to suggest that this is the idealist dialectic’s material justification. Marx implicitly argues that the rational core of Hegel’s dialectic is precisely its idealistic character. It is an expression of a mode of domination constituted by alienated relations – that is, relations that acquire a quasi-independent existence vis-a-vis individuals, exert a certain form of compulsion on them, and that because of their dualistic character are dialectical. Notice that categories like historical subject, totality, labor have now become the objects of Marx’s critique, not the standpoint of his critique.

The first part of the above quoted clearly speaks the central concern reiterated by Deleuze and Guattari in Anti-Oedipus, that of deterritorialization and reterritorialization, of constantly putting things into play, producing the new, even things that threaten to overwhelm itself, but also restraining these things, cutting them off, appropriating and recoding them, or even dredging up archaisms to repress them. In the language of Difference and Repetition, we might describe this situate as the subordination of difference to the Repetition of the Same – and it is probably by no mistake, then, that in the very second paragraph of the book’s introduction Deleuze writes of equivalence as a generality, that is, “a point of view according to which one term may be exchanged or substituted for another”. For Marx, money – an expression of the law of value, that which flows through the self-expanding, self-moving, cyberpositive process of M – C – M’, plays the role of the general equivalent, the special category of commodities that all other commodities can be translated into or otherwise mediated by.

Elsewhere in this lecture Postone posits a Marxist understanding history that is neither linear-determinist or strictly contingent, and in this he comes close to that which has haunted all debates in the accelerationist sphere, the Kantian antimony of causal determinism and spontaneity – or to put it in more contemporary, system theoretic terms, the troubled intermingling of lock-in effects and self-organization. Or again, as the esteemed Thomas Murphy once put it, the Deleuzian problematic of hierarchies and anarchies, ‘solved’ in the form of the morphogenetic crowned anarchy.

A becoming-animal is always involves a pack, a band, a population, a peopling, in short, a multiplicity. We sorcerers have always known that – Deleuze and Guattari

She is the blackening Mother who ruthlessly opens up (epidemic lines, contaminations, contagious machineries, alliances, etc.) … through a strategic epidemic which is nothing but the ungrounding depths of openness, openness as the plague. – Reza Negarestani

One of the more interesting UFO cults to hang around the underbelly of the weird 1990s was the Industrial Church of the Nine Knocks. Lacking the relatively friendly aesthetic of groups like the Raelians and having not wiped themselves out in a spectacular death rite ala Heaven’s Gate, the Industrial Church gained a reputation for the sheer strangeness of their primary practice: attempting to fuse their body with media technology. As recounted in old BBS messages and green-fonted .txt files, this was a messy affair, involving (with various degrees of ‘professionalism’, if such a word is relevant here) the implanting of radios, microphones, circuit boards, so on and so forth, just underneath the skin, with wires sewn in to connect these instruments with what they described as the body’s “electro-magnetic mesh”.

The goal of this practice was to turn the body into an open channel – a biomechanical “tuning-in” to some cosmic frequency being broadcast from “out beyond the end of the world” , which was connected in some way to a perceived increase in UFO activity and encounters with “sinister Schwa-faced greys” (the “Nine Knocks” in the church’s name seems to be a reference to the nine knocks heard by Whitley Strieber in his infamous abduction episodes, which may or may not be a recurrent phenomenon – exhibited even during the course of Jack Parson’s Babalon Working). Xenocommunication: the forging of contact with outside forces outside the channels of communication deemed safe by social regulatory forces.

Take Kant’s famed prohibition on transgressing the limits. His injunction was for one to remain on the shoreline and never venture past the Pillars of Hercules, which have etched into their ancient stone surfaces a warning that beyond them is the oceanic void of nihil ulterius. Reason remains reason as long as it stays in bounds, fixed to a secure infrastructure. In xenocommunication, by contrast, one is carried off – wittingly or not – in a violent riptide that flows out past these earthen gates. Land, channeling Bataille, calls this as a “tragic” or “pure communication” with a “cosmic madness”.One needs to look no further than Lovecraft, Crowley, Grant, or Templeton for what encounter looms on this line: that with the Dweller on the Threshold, the “unutterable Abomenon of the Outside”.

Sorcerer

Trafficking with this outside, Deleuze and Guattari write, is the craft that belongs to the sorcerer. They take a key example Lovecraft’s character Randolph Carter (a figure he, perhaps tellingly, may have modeled upon himself), who undergoes a radical flight from this reality into a higher, external dimension and encounters other versions of himself, “Carters of forms both human and inhuman, vertebrate and invertebrate, conscious and mindless, animal and vegetable”. In the midst of this “cosmic continua” Carter ultimately encounters an Outer God named Yog-Sothoth. As Lovecraft’s own interpretation of the Dweller on the Threshold, Yog-Sothoth is indistinguishable from the cosmic continua itself, and as the Outside that envelopes the Inside, it is a swarming multiplicity – an “All-in-One” and “One-in-All” that is entangled with “ultimate animating essence of existence’s whole unbounded sweep”. Plane of consistency, anorganic continuum, absolute deterritorialization…

In their extended discussion of the sorcerer, Deleuze and Guattari discuss the relationship between this figure and the phenomenon of self-organization variables: the pack, the band, the swarm. It is here than one of the primary conduits between Anti-Oedipus and A Thousand Plateaus is opened up. In the earlier book, the critique of Oedipal configuration leads to an extended critique – one that spans the whole of human existence – of familial filiation, which emphasizes the importance of the hereditary lineage (and which ultimately produces the closed dynamic of the Oedipal triangle). In the latter book, the pack is treated as something that reproduces itself in a wholly different manner: “We oppose epidemic to filiation, contagion to heredity, people by contagion to sexual reproduction, sexual production. Bandits, human or animal, proliferate by contagions, epidemics, battlefields, and catastrophe”. They continue:

Propagation by epidemic, by contagion, has nothing to do with filiate by heredity, even the two themes intermingle and require each other. The vampire does not filiate – it infects. The difference is that contagion, epidemic involves terms that are entirely heterogeneous, for example, a human being, an animal, and a bacterium, a virus, a microorganism, or in the case of a truffle, a tree, a fly, and a pig. These combinations are neither genetic nor structural; they are inter-kingdoms, unnatural participations. That is the only way nature operates – against itself… The Universe does not function by filiation. All that we are saying is that animals are packs, and that packs form, develop, and are transformed by contagion.

The non-filiative mode outlined here is one in which xenocommunication – and, more properly, xenocommunion – is carried out through alliance. The alliance is the entry of forces into the rhizomatic assemblage, where each decodes and recodes the functioning of one another: orchid and wasp, human and tool. This is what makes the sorcerer’s work arrive under the shadow of extreme risk: one never knows what will emerge on the other side of the assemblage once it has been entered into and the process begun. The collision of the inside with the Outside can only ever carry with it the specter of death, as there is no chance for what has come before to escape unscathed. For this reason, the alliance takes place between the pack, whatever seething composition the multiplicitous outside is taking, and the exceptional individual – think Captain Ahab and the White Whale, or the motif of the “Loner and the Demon”.

The alliance is first and foremost a demonic pact, but Deleuze and Guattari are quick to say that we should not understand the ‘exceptional individual’ as an individual in the straightforward sense. The pact is forged between the swarm and a “phenomenon of bordering”, which they dub the Anomalous, the Outsider who moves through the edgelands. As Mark Fisher points out, the Anomalous is distinct from the Abnormal: the latter “correlates to a ‘set of characteristics’ – a set of law-like norms, which it transgresses (and therefore, by dialectical logic, confirms and continues)”. The former is already beyond these norms. Deleuze and Guattari: “Sorcerers have always held the anomalous position, at the edge of the field or woods. They haunt the fringes. They are at the borderline of the village, or between villages.” (We’re now very much in the same territory as my earlier post on the repressed double and patchwork understood as an eerie politics).

Shaman

The shaman is a sorcerer-like figure in that it haunts the borderlands of society and traffics openly with the Outside – but unlike the sorcerer the role of the shaman is far more ambiguous in terms of how it navigates the relationship between interior and the exterior. The goal of the shaman, particularly in the so-called ‘primitive socius’, is the cure; in Deleuze and Guattari’s analysis, this cure is far more akin to how they understand the goal of schizoanalysis in that it immediately follows the pathology into the social field, and then even deeper flows, instead of focusing only the nuclear family unit (which does not exist in the primitive socius, as family is not defined in terms of filiation). “It is not only a question of discovering the preconscious investments of a social field by interests, but – more profoundly – its unconscious investments by desire…”

At the same time, however, this activity is carried out to ensure the stability of society by ultimately warding-off the Outside. Just as war, like Pierre Clastres argued, was used as a means to prevent the State from forming and seizing the primitive socius (which it would always fail to do), the goal of the shaman was to operate at the borderlands and absorb the deterritorializing flows, to take them into himself, in order to make sure that the social machine would be fall into the “germinal influx… the non-coded flows of desire capable of submerging everything”. In her commentary on the MU Statoanalysis Group’s seminal text Flatlines, Linda Trent points out that this function make the shamanic a precursor to the body the despot, which acts as the stabilizing force for the megamachinic State by ensuring that “all lines of escape are reterritorialized on his own body”. This, of course, will become translated into the Oedipal function when the aeon of the despotic state passes through to the aeon of the civilized capitalist machine – so while there is no Oedipal complex in the primitive socius, the body of the shaman acts as a proto-Oedipus, an earlier regulator of the xenocommunicative function.

And yet, at the same time, the shaman taps into the Gothic Line running down into Cthelllic depths, the machinic phylum’s molten core. Consider, for example, the usage of iron in the shamanic initiation ceremonies of the Yakut people, as recounted by Mircea Eliade in Shamanism: Archaic Techniques of Ecstasy:

A Yakut shaman, Sofron Zateyev, states that as a rule the future shaman ‘dies’ and lies in the yurt for three days without eating or drinking. Formerly the candidate went through the ceremony three times, during which he was cut to pieces. Another shaman, Pyotr Ivanov, gives further details. The candidate’s limbs are removed and disjointed with an iron hook, the bones are cleaned, flesh scraped, the body fluids thrown away and the eyes torn from their sockets. After the operation all the bones are gathered and fastened together with iron… The Yakut Gavril Alekseyev states that each shaman has a Bird-of-Prey Mother, which is like a great bird with an iron beak, hooked claws and a long tail. This mythical bird shows itself only twice; at the shaman’s spiritual birth, and at his death. It takes his soul, carries it to the underworld and leaves it to ripen on a branch of a pitch pine. When the soul has reached maturity the bird carries it back to earth, cuts the candidate’s body into bits, and distributes them among the evil spirits of disease and death. Each spirit devours the part of the body that is his share; this gives the future shaman power to cure the corresponding diseases. After devouring the whole body the evil spirits depart.

(The Yakut shamanic initiation ceremonies follow a near-universal pattern of shamanic rites that involve the penetration and/or surgical dismantling of the body by metallic instruments, a phenomenon that some have speculated are connected to the probing motif reported by countless UFO abductees. With this in mind, it is certainly curious to recall the curious body modifications carried out by the Industrial Church of the Nine Knocks!)

Smith

This relationship with iron puts the shaman into close constellation with another sorcerous figure – the smith. As the Yakut say, “smiths and shamans come from the same nest” “blood brothers” who share a fundamental – yet sometimes antagonistic – relationship. As Eliade notes in the The Forge and the Crucible, this connectivity is reinforced by the role the smith plays in forging the iron instruments used in the aforementioned initiation rites, which are themselves presided over by K’daii Maqsin – an “evil deity” and “Master-Smith of Hell” who “dwells in a house made of iron, surrounded by splinters of fire”. Finally, the figure of the smith itself is one that shares the power of healing that is characteristic of the shaman, but unlike the shaman this can be carried out directly, without the intermediate of spirits. The smith’s “craft is not looked upon as a commercial one”; it is an occultic practice bound to “the possession of initiatory secrets”.

Deleuze and Guattari summon the smith to serve as the diagonalization that problematizes the binary of the State and the nomad that occupies a major portion of A Thousand Plateaus. The opposition between the State and the nomad ultimately derives form the work of Arnold Toynbee, who posed that in the aftermath of the last Ice Age, there was a shift in global migratory patterns. On one side were populations who settled down and cultivated agricultural civilizations, while on the other were those that were committed to constant movement over a territory. To the sedentary agriculturalists, the State, and to the mobile, the Nomad. For Deleuze and Guattari it was (and still is) the State that produces what might be called History; those who are outside, then, are outside history. None the less, the two forces are in constant interaction: when the nomadic encounters the State, war is produced – and it is the State as an apparatus of capture that constantly tries to seize the nomadic in order to overcode its functions and deploy it for its own ends. Each exhibits their own form of space as well: State societies are defined by the striated space, while the nomadic

(This gives a good insight into the organizational structure and dating schema of the latter part of A Thousand Plateaus: the ‘Geology of Morals’ plateaus sets up many of these frameworks, tracing stratifications up through deep time to the arrival of human civilization under the guise of the alloplastic strata. This is dated to 10,000 BC, alluding to the end of the ice age, while the following two plateaus – the ‘Nomadology’ and the ‘Apparatus of Capture’ – dive into the nomadic and the State societies and the mutual interactions of each, respectively.)

The smith slips between each category. Against sedentary living and the pure movement of nomadism, there is ambulant motion. This is close to the notion of nomadism, and is often treated simultaneously in the text (the nomad sciences, for instance, are also described as an “ambulant science”) – but the distinction is ambulant carries with it an emphasis on engendering connections between wildly heterogeneous forms and the movement between them, in this case the State and nomad societies. This is one of the reasons that the smith is a sorcerer figure: it too haunts the borderlands, trafficking openly with the State and the nomad, upon which both depend for their survival (and vice versa). The smith thus has its own kind of space characteristic to it: the holey space, which burrows between the striated and the smooth.

Transpierce the mountains instead of scaling them, excavate the land instead of striating it, bore holes in space instead of keeping it smooth, turn the earth into swiss cheese. An image from the film Strike [by Eisenstein] presents a holey space where a disturbing group of people people are rising, each emerging from his or her hole as if from a field mined in all directions. The sign of Cain is the corporeal and affective sign of the subsoil, passing through both the striated land of sedentary space and the nomadic ground (sol) of smooth space without stopping at either one… Smiths are not nomadic among the nomads, and sedentaries among the sedentary, nor half-nomadic among the nomads, half-sedentary among the sedentaries. Their relation to others is results from their internal itinerancy, from their vague essence, and not the reverse. It is their specificity, it is by virtue of their itinerancy, by virtues of their inventing a holey space, that they necessarily communicate with sedentaries and with the nomads (and with others besides, with the transhumant forest dwellers). They are in themselves double: a hybrid, an alloy, a twin formation.

INTERIORITY EDGELANDS EXTERIORITY

State Smith Nomad/war machine

Sedentary Ambulant Pure movement

Striated space Holey space Smooth space

Concrete line Gothic line Abstract line

Here things turn again towards the crushing, infernal depths of the earth. The smith acts the Anomalous who straddles the boundary between civilization and the nomads and wolves and forest and sea people that traverse the Outside; it also plunges into the deep Outside strata geological strata – and even deeper still, towards the destratified. Unlike the closed organism, it carries out xenocommunion with the “streaming, spiraling, zigzagging, snaking, feverish line of variation [that] liberates a power of life that human beings rectified and organisms had confined”. In other words, the Gothic line, the machinic phylum. The sorcery of the smith is a Cthelllic demonology, a chattering passage into the domain of matter-flow that is “inorganic, yet alive, and all the more alive for being inorganic”.

If the smith ambulates, it is not entirely of its own volition: it must follow the tendrils of the phylum:

…the machinic phylum is materiality, natural or artificial, and both simultaneously: it is matter in movement, in flux, in variation, matter as a conveyor of singularities and traits of expression. This has obvious consequences: namely, this matter-flow can only be followed… To follow the flow of matter is to itinerant, to ambulate. It is intuition in action.

The flow of the phylum, as a singularity, thus serves as a sort of attractor that pulls the ambulant figure towards it. The model of the sorcerer, the demonic pact with the swarming multiplicity, and the rhizomatic assemblage: the smith and the singularity, together, as a critical point that triggers the creation of creation anew, the production of production. The phylum’s phylogenetic line is cut and radiates off into an ontogenetic line of technical development that is still part of the primary, singular phylum. Likewise, the smith sets in motion events beyond itself: it becomes shaped by the tool as much as it shapes the tool, and all those who use the tool are shaped by it, and produce the conditions for new tools to be put into play… the cycle launches into a spiral, the tendrils piercing the surface of the earth and climbing ever higher, higher, coating the earth in a megatechnical mesh, like some gigantic, distributed bush robot –

As DeLanda notes in War in the Age of Intelligent Machines, the phylum is constantly ahead of those try to wring from the metallic flux instruments to be used. Development moves forward only when cascades of singularities come together. One example he uses is the modern firearm, the dynamics of which can be divided into three distinct stages: a propulsion stage (the propelling of the projectile), a ballistics stage (governing the projectile’s trajectory) and an impact stage (“effects of the projectile on the target”). Focusing on the first – and most important stage – will yield a complex array of developmental paths that had to come together before the weapon could be actualized proper:

…the propulsion stage concerns the evolution of three different mechanisms: fueling, ignition and guidance. Each of these mechanisms, in turn, is related to those critical points in the flow of matter and energy that I have referred to as “singularities”: the onset of a supersonic shock wave which defines “detonation”; the threshold of pressure reached by gunpowder gases inside a closed chamber which defines “explosion”; the minimum number of turns, or threshold of spin , after which a projectile’s aerodynamic properties mutate from incoherent to coherent.

While the full extent of DeLanda’s analysis is beyond the scope here, what is important is that each mechanism – fueling, ignition, and guidance – all have their own histories, tangled messes of events and accidents and discoveries. Seen from this point of view the firearm is the byproduct of a massive convergence, the focal point of waves rolling across geological time-scales into human history, coming together in reversed pond-ripples. On the other side of that convergence: everything that the fire-arm has already and will reformat, and all the other meshes of ontogenetic machinic development that it cuts across. Now take this lesson and multiply it for everything that has been, that is, and that will be.

On the horizon: the Gothic line comes together, following a vast, imperceptible and terrifying convergent wave, into a maddening concrescence beyond thought itself.

[h/t to Cockydooody for alerting me to strange and curious practices of the Industrial Church of the Nine Knocks]

While accelerationist discourse (at least that outside of the explicitly left variety) often seems to skip around the issue of climate change, the overlap of catastrophic ecological transitions with technomic take-off and socio-cultural mutation is enshrined in Plant and Land’s “Cyberpositive”. In this ur-text, global warming, feminization, the growth of drug trade networks, out of control computer systems, and schizo-culture run together as the entangling fall-out of self-organization kicking into overdrive. The end is near and it is hot (both in the sense of temperature and allure):

Replacing the cold war’s phallic stand off is the war on drugs, dissolutio into the jungle, the world’s states united in their terminal self-destructin strategy of prohibition. No more dreams of a nuclear winter. The 1990 begins the China Syndrome of capitalism.

Ice is crystallized speed. It is also Gibson’s name for dataprotection Intruder Countermeasure Electronics. Ice patrols the boundaries, freezes the gates, but the aliens are already amongst us. Convergent input is interpreted by security as intelligent intrusion, as a trap or conspiracy, with everything preprogrammed to connect. Doubting that women belonged to humanity, Burroughs imagined them to be extraterrestrial invaders. Viruses are like this too. Nobody knows where they come from. They always arrive from elsewhere, perhaps even outer space. Humanity is an allergic reaction to vulnerability, but allergy depends upon the health of the immune system: the ice has to work.

Tactics are subtlety, or intelligence. As things become more complex they become more female, but patriarchy prolongs the ice age of mankind. The fatherland is cryogenic, a fantasy of perfect preservation, whose bronze age ancestors are even now thawing out in the Alps, frozen assets under attack. Global warming melts the ice, raises the seas, subverts the glaciers. Computer viruses melt icebergs of data down the screens, burning through the bacterial frost, like Burroughs exploring his junkie cold with LSD.

Trending towards a similar space, through from a totally different beginning position, is Kevin Carson’s Tuckerite market socialism. In a 2013 blog post for the P2P Foundation, Carson took up Greer’s theory of catabolic collapse – which admittedly has more to do with vast resource depletion than just climate change – and twisted it by suggesting that what was being traced was the decay of the old technological superstructures, right as a new technologies and infrastructures burst forth from the ruin (Greer, as one might expect, took issue with the bent of Carson’s argument, which led to a lengthy and productive exchange. Ya’ll can check out the twists and turns here, here, here, and here).

What’s interesting about Carson’s argument is that it exhibits distinct parallels with the apocalyptic vision sketched out by Plant and Land, albeit in a very different register. Just “Cyberpositive” details the escape of self-organizing technomic processes and mutagenic cultural viruses from the restraints imposed by the Human Security System, Carson sees in the emergent economy a “singularity”, the launch of a stigmergic network economy that is much faster and more agile to the top-heavy corporate capitalism that will inevitability fight back against it. As he wrote in The Homebrew Industrial Revolution:

Localized, small-scale economies are the rats nest in the dinosaurs’ nests. The informal and household economy operates more efficiently than the capitalist economy, and can function on the waste byproducts of capitalism. It is resilient and replicates virally. In an environment in which resources for technological development have been almost entirely diverted toward corporate capitalism, it takes technologies that were developed to serve corporate capitalism, adapts them to small-scale construction, and uses them to destroy corporate capitalism… there are two economies competing: their old economy of bureaucracy, high overhead, and enormous capital outlays, and cost-plus markup, and our new economy of agility and low overhead. And in the end… we will bury them.

While agreeing with the overall dynamic being traced here, there are a few quibbles with this picture to be had from an [unconditional] accelerationist ground, but we’ll have to defer those to a future post. What’s of interest here is the idea that there is an intersection between a self-organizing, runaway auto-revolution in the development of technomic forces, and the self-organizing, runaway processes that underpin ecological systems and natural resources. The zone of this intersection is plugged into the question of decay and growth as operational cycles in the context of an uneven, combined, and accelerating world system, which is ensemble that serves as the heart of this blog (see Ruin and Freedom, Anarchy, and Wash Out for more on this particular theme). It’s an edge-of-the-edge kind of zone that hopefully we can explore more fully in the coming weeks and months: after all, those who don’t consider the annihilation of the neo-ancien regime in the technomic spiral’s compression chamber as imminent are likely delusional; likewise, those who don’t see this unfolding against a backdrop of socio-ecological ruination – coastal cities swallowed by angry seas, walls of fire devouring midwestern ‘burgs, super-hot asphalt running like water through empty streets, devastating geopolitical conflicts over resources and trade routes, on and on – have their heads buried in the sand.

This looks like a whole lot of ruin and not much freedom. Indeed, the U/ACC argument has already sought to assign the whole question to the trashcan in advance (hence the imperatives of “let go” and “do what thou wilt”), and on a (very shortened) timescale the duration of human existence implodes. But in the timespace between now and then, the swirling drift of development is what interests us: what trendlines already in play will advance into dominance? How will reactions to the great Lemurian insurgency unfold, and how will the fall-out frame necessary organizational infrastructures?

We can expect a greater proliferation of so-called resilient communities – bottom-up, networked forms of community that emerge despite the activities of top-down power systems (regardless of whether or not those activities are slated to encourage or discourage their growth). As Jon Robb describes, the “core process” of the resilient community is based on three elements that conform closely to Carson’s own analysis:

Resilience to rapidly propagating global shocks (an inevitable outcome of a global system that is too large, fast, and complex to control).

High productive in their ability to produce everything from food to products to energy (they produce wealth). Networked innovation.

Extremely efficient and low cost. This stems from: shorter distances, less energy, less space, less time, less mass, and less information (as in, less management overhead required).

The emergent trends that allow these sorts of ‘micro-level’ processes to kick into overdrive include “everything from high intensity small impact farming to personal fabrication to DIY synthetic biology to global tinkering networks to high efficiency local energy production”. The relationship between these things and the primary process should be clear. As more efficient, network-based, technological-bleeding-edge-type forces, they represent the output of the acephalic, market-driven drive towards optimization – modernity in its thrasher mode. Thus while one might hear the words “resilient community” and mutter f o l k p o l i t i c s under their breath, there is no true distinction between this drift and Leigh Phillips’ defense of modernization, growth, and industrialization as a response to the dread of eco-doom in Austerity Ecology & the Collapse Porn Addicts (at least after the universalist left pretenses have been ejected and some sense of abstract doom is reinstalled).

Flipping the script a little bit: there is no time like the present to reread Alejandro de Acosta’s brilliant encounter between the anonymously-penned green anarcho-nihilist text Desertand Eugene Thacker’s In the Dust of this Planet:

They should be read together; the thought that is possible in that stereoscopic reading is what my or intends. (I mean to gesture towards the passage from one perspective to the other, and perhaps back.) If Desert sets out from the knowability of the world—as the object of science, principally—it has the rare merit of spelling out its increasing unknowability as an object for our political projects, our predictions and plans. Dust of this Planet allows us to push this thought father in an eminently troubling direction, revealing a wilderness more wild than the wild nature invoked by the critics of capitalism and civilization: the unthinkable Planet behind the inhabitable Earth. As we slip in this direction (which is also past the point of distinguishing the voluntary from the involuntary), all our positions, those little compressed bundles of opinion and analysis, practice and experience, crumble—as positions. No doubt many will find this disconcerting. But something of what we tried to do by thinking up, debating, adopting and abandoning, positions, is left—something lives on, survives—maybe just the primal thrust that begins with a question or profound need and collapses in a profession of faith or identity. That would be the path back to the perspective of Desert (now irreparably transformed). What is left, the afterlife of our first outward movements, might be something for each to witness alone, in a solitude far from the gregarious comfort of recognizable positions, of politics. To say nothing of community.

Follow the plummeting line downwards, Professor Barker tells us, past the rigid lithosphere where the tectonic plates crush together in howling grind, beyond the asthenosphere’s lurid flux of solid and molten matter, and downwards still through the mesosphere where this flux becomes chaotic, battered by seismic shockwaves and the pressure builds to insanity. Propelled into crushing depths at a screaming velocity we arrive at the outer core: an immense monster of energy, this swirling and churning ocean of liquid iron and nickel. Turbulent flows rocked by seismic shocks producing electrical loops generating the earth’s magnetic fields. Blacker than the frozen cosmic void: Cthelll, the schizophrenic heart of burning matter.

Trauma-core. The Planomenon. When Cthelll hits the the borderlands of the mesosphere its anything but nonlinear. It’s a jagged internal coast that “contains troughs and swells, deeper than the Grand Canyon and higher than Mount Everest, spread across continent-sized areas.” In this zone – referred to as the D” layer – heat flows and matter are channeled together in great plumes that rush upwards, piercing each successive geological strata before rupturing at the surface in volcanic activity. Volcanic behavior, magnetic fields, the drift of continents – all find their motor in the immobile movements of Cthelll.

If there is a fateline that plummets to these depths, it is the Gothic line introduced by Wilhelm Worringer and elaborated upon by Deleuze and Guattari. From the geological veins of metallic mineral pumped up into the crust of the earth to the biological veins carrying iron-dense blood (a remnant of the iron-dense ocean that once covered the planetary surface before sinking into the dark depths) to magnetic field overhead to civilization’s reliance on the tapping into each of these flows, the metal radiance of Cthelll crisscrosses everything that takes place far above it. Speaking of the Gothic line, Deleuze and Guattari write that

metal is the coextensive to the whole of matter… Even the waters, the grasses, and the varieties of wood the animals are populated by salts or mineral elements. Not everything is metal, but metal is everywhere. Metal is the conductor of matter… Metal is neither a thing nor an organism, but a body without organs. The “Northern, or Gothic, line, is above all a mining or metallic line delimiting this body.

For Mark Fisher, the Gothic line is an affair of Gothic materialism, another name for which is hypernaturalism: “In the move from Naturalism to hypernaturalism, the old distinction between vitalism and mechanism – which, [Norbert] Wiener says, had been rendered illegitimate by cybernetics – collapses.” Hence the focus on uncanny technology that has been focused on in this blog. In hypernaturalism, there is nothing idiosyncratic or distinct about human or animal behavior that separates it from that of the machine, or the machine from the so-called ‘natural’ system. Instead of rising all things up to a human level (arrogantly presupposing human superiority) or pushing everything down to a base level (presupposing non-human inferiority), hypernaturalism charts a diagonal line away, into an indeterminate zone where these value judgments no longer hold sway. Here singularities, intensities, haecceities reign supreme.

Two of diagramming tools that Deleuze and Guattari lend to hypernaturalism are abstract machine and the machinic phylum. The first of these, the abstract machine, is the force that engenders the ecumenon – that is, the strata, or plane of organization – atop the planomenon, the plane of consistency. In the latter, the flows of matter are completely unformed and unorganized, yet become organized through being distributed into substances and forms by this abstract machine. Cthelll is an oscillating planomenon; that which organizes from this Entity – and slips back towards it – is an ecumenonical organization.

If this sounds oblique, consider Manuel Delanda’s unpacking, in War in the Age of Intelligent Machines, of the abstract machine by way of the study of self-organizing processes. Building on a conversation about turbulent liquid, crystallization, and metal’s transition from non-magnetic to magnetic, he writes that

all these different processes, at the onset of self-organization, have turned out to have similar mathematical structures. The process through which the photons in a laser undergo a spontaneous organization and become coherent (all “cooperating” to emit light of the same phase) has been found to be essentially similar to that of molecules in a liquid ”cooperating” to form eddies and vortices, or in a different case, crystalline structures. Since the actual chain of events that leads to the spontaneous formation of new patterns and structures in different media must be completely different, all these transitions from chaos to order are said to be “mechanism independent.” Only the mathematical structure of these transitions matters, as far as their self-organizing effects are concerned, and not the concrete ways in which the organization of molecules (or photons) is carried out. For this reason these mechanism-independent, structure-building singularities have been conceptualized as ”abstract machines”: that is, single “mathematical mechanisms” capable of being incarnated in many different physical mechanisms.

The singularities referenced here refer to points which trigger self-organization. Something can pass through a series of states – a succession of intensities like stages of temperature, for example – but when it enters into the proximity of the singularity the abstract machine takes over. Water goes from a consistent, unorganized room temperature to boiling to evaporation after passing through different singularities which, in turn, trigger the molecules to enter into self-organization that ultimately culminates in widespread systematic shift.

The second tool Deleuze and Guattari provide is the machinic phylum, which is itself synonymous with the metallic Gothic line. The phylum is nonorganic life: it is not only the unification of the organic and nonorganic under the rubric of the abstract machine’s functions that rupture the boundaries between the two, but the implication – proceeding from this – that nonorganic things and forces can adopt the attributes of biological life.

Vital impulse? Leroi-Gourhan has gone the farthest toward a technological vitalism taking biological evolution in general as the model for technical evolution: a Universal Tendency, laden with all of the singularities and traits of expression, traverses technical and interior milieus that refract or differentiate it in accordance with the singularities and traits each of them retains, selects, draws together, causes to converge, invents.

The machinic phylum is the Cthelllic tendrils radiating out from the geocosmological compression chamber, rhizomatic burrows making their way through time and space, cutting up and down different scales, acting the bleeding edge of deterritorialization through disrupting the stable ground of a tool, a social configuration, even the human body (Lyotard’s inorganic proletarian bodies warped, broken, and remolded by the machinic arrays they are inserted into, for example). From the perspective of Delanda’s robot historian – one that is writing the historical of its species’ genesis through the nonlinear meanders of matter and process – “the notion of a machinic phylum blurs the distinction between organic and non-organic life, which is just what a robot historian would like to do. From its point of view… humans would have served only as the machine’s surrogate reproductive organs until the robots acquired their own self-replication capabilities. But both human and robot bodies would ultimately be related to a common phylogenetic line: the machinic phylum.”

Deleuze and Guattari divide the great, nocturnal Cthelll line of the machinic phylum into two different lines: a phylogenetic line and a ontogenetic line. “At the limit there is a single phylogenetic lineage, a single machinic phylum”, but this line itself becomes cut by the assemblage; that is, but a composition of forces that have entered into mutually transformative process – the orchid and the wasp, the worker and the machine, all the way up to the scales of culture and historical stages. It is this entering into of relations that cuts the phylum: one extracts something from the phylum and the extracted line extracts something in turn (hence why it is deterritorialization’s bleeding edge). The cut of the phylum produces many distinct phyla, both indistinguishable from the machinic phylum itself yet distinguishable by want of its specific attributes. From Cthelll to veins of iron ore to the various Iron Ages to the lineages of tools and weapons internal to them: snaking passages from the phylogenetic line down to the ontogenetic.

[At some future, yet very soon date, I’ll pick up where this leaves off: tracing the operations of the Cthelllic tendrils on human societies through a succession of figures – Shaman, Sorcerer, Smith.]

An occult war wages between the striving for the grand unification of all things and the insurgency that haunts its every Promethean feat. One side of this conflict takes as its ground universality, stability, linearity, and homeostasis its, while its opponent is an unground of swarming differentiation, unpredictability, non-linearity, and positive feedback. The former is the top-down view and the latter is bottom-up self-organization. The first is the One, the second a multitudinous Zero – the secondary process that thinks itself primary, and the primary process itself. Flat planes and the multi-scaled. The desire for perfect operativity and the forces that induce its downfall.

At the summit of modernity the nature of this occult war becomes profoundly cybernetic (which means that it always already as so). Tiqqun argued in “The Cybernetic Hypothesis” that the systems of domination and exploitation were evolving towards an unending managerialism based upon openness, ecological thinking, globalist progressivism, horizontalist ethos and cybernetic control – a clever camouflage for the Atlanteans. Tiqqun, at length:

Cybernetics is the police-like thinking of the Empire, entirely animated by an offensive concept of politics, both in an historical and metaphysical sense. It is now completing its integration of the techniques of individuation — or separation — and totalization that had been developing separately: normalization, “anatomo-politics,” and regulation, “bio-politics,” as Foucault calls it. I call his “techniques of separation” the police of qualities. And, following Lukács, I call his “techniques of totalization” the social production of society. With cybernetics, the production of singular subjectivities and the production of collective totalities work together like gears to replicate History in the form of a feigned movementof evolution. It acts out the fantasy of a Same that always manages to integrate the Other; as one cybernetician puts it, “all real integration is based on a prior differentiation.” In this regard, doubtless no one could put it better than the “automaton” Abraham Moles, cybernetics’ most zealous French ideologue, who here expresses this unparalleled murder impulse that drives cybernetics: “We envision that one global society, one State, could be managed in such a way that they could be protected against all the accidents of the future: such that eternity changes them into themselves. This is the ideal of a stable society, expressed by objectively controllable social mechanisms.” Cybernetics is war against all that lives and all that is lasting.

While fundamentally correct in the tracing of the contours of particular managerial tendencies (one that aims to culminate in a democratic “social capitalism” which is indistinguishable from an eco-minded “third way socialism”), Tiqqun errs by throwing out the cybernetic baby with the bathwater, and in doing so misses the depths and scope of the war. It remains relegated to level where one on side is the humanist bourgeoisie and their cybernetic ‘toolbox’, and on the other is “Imaginary Party” that swells in the cracks and crevices of this system. Insofar as such a dichotomy can be upheld – which isn’t apparent at all – it is intrinsically problematized by the imperceptible matrix that roars beneath it and even gives rise to it.

No sooner than cybernetics had arrived amidst a fanfare celebrating the optimization of control did a new,frightening conflict break out, as Peter Galison analyzed in his “The Ontology of the Enemy”. The opponent in this deadly game was a “cold-blooded, machinelike opponent. This was the enemy not of bayonet struggles in the trenches, nor of architectural targets fixed through the prism of a Norden gunsight. Rather, it was a mechanized Enemy Other, generated in the laboratory-based science wars of MIT and a myriad of universities around the United States and Britain…” In its genesis the cybernetic sciences were about gaining technological superiority over opponents in the face of faster and faster speeds, which escalating quickly into a mutational program that blurred the distinction between the human and the machine. Genesis turns towards the holy war: “in a final move of totalization, [Norbert] Wiener vaulted cybernetics to a philosophy of nature” in the form of a permanent and boundlessness war between stability and safety and the “Augustinian devil”, the unknowing and unknown “’evil’ of chance and disorder”.

While subsequent developments in the realm of cybernetics, particularly as it moved its second-order phase up through general systems theory into complexity theory (of which much more will be said momentarily) transformed this basic Manichean conflict by recognizing the role of chance, disorder and noise in making systems evolutionary and transformative, the ontological conservatism that whispers through Wiener’s writings is reflected in the widespread resistance to evolutionary transformation. Top-down order is predicated on the ubiquity and prowess of human-led production. An entangling inhuman auto-production that nests this production cannot be be seen as but a threat. That the cybernetic paradigm ruptured the distinction between the human and the machine by articulating the baseline functioning of each in teleological circular causality made the machines uncanny by giving them the attributes of agency and intelligence. Wiener found in the gremlin that haunted aircrafts during the war an earlier preamble to this uncanny collapse:

The semi-humorous superstition of the gremlin among the aviators was probably due, as much as anything else, to the habit of dealing with a machine with a large number of built-in feedbacks which might be interpreted as friendly or hostile. For example the wings of an airplane are deliberately built in such a manner as to stabilize the plane, and this stabilization, which is of the nature of a feedback … may easily be felt as a personality to be antagonized when the plane is forced into unusual maneuvers. (quoted in Galison, “The Ontology of the Enemy”)

In the wake of World War 2, Carl Schmitt famously turned his attention to famously turned his attention to the idea of juridical order as the Katechon. With its origins in the Second Epistle to the Thessalonians, the concept of the Katechon became prominent in the Middle Ages to describe a force that restraints the Antichrist, and by so effectively holds the apocalypse itself at bay. In Schmitt’s political theology it carried the same function – but it is not simply a singular apocalypse. It is a history of apocalypses, of grand imperial ambitions that acted as Katechons by forestalling their end until, at last, the empires rots and rays, its thread disentangling and separating as another Katechon rises on the horizon. From Byzantine Empires to the Third Reich to the United States, an oscillating history of imperial ruin and passage.

Much ink and paper have been spilled and spent trying to determine what precisely the Schmittian Antichrist is . Interestingly, the Katechon at times depicted is as a decelerator that slows the pace of world history; it would follow, then, that the Antichrist can be found as an affiliate of the quickening pace – an accelerator, even. This often remains lodged at the political level: he describes the Third Reich, for instance, as an accelerator of world history that is opposed by the decelerator of the United States. But the laws of state decay and means-end reversal prevail, and the US would itself become the new accelerator. There are, however, other ways of articulating the Antichrist. John McCormick argues that, running through Schmitt’s intellectual evolution from the 1910s to the postwar era, an understanding of technology and economics as a malevolent Antichrist that cunningly infiltrates the political arena and bring with it ruin:

Just as the Antichrist seems to deliver salvation and eternal peace, on the contrary, only to actually bring destruction and despair, technology and commercialism promise a heaven on earth but bring only a worse form of impoverishment and devastation, which may not even be readily recognized as such. One of the characteristics of modern technology is that it can mechanically reproduce virtually anything. Schmitt plays on this theme of reproduction with the image of the Antichrist. If one cannot distinguish between God and Satan, then what can be distinguished? Everything becomes the same. Everything is neutralized. The Antichrist/technology is described as “uncanny [unheimlich]” because of the epistemological uncertainty involved in deciphering precisely what it is. It simulates the familiar and authentic, but is it? The very nature of what real is, is called into question in the age of technology. According to Schmitt, “The confusion becomes unspeakable”. (John McCormick, Carl Schmitt’s Critique of Liberalism: Against Politics as Technology, 88-89)

As Mark Fisher relentlessly illustrated, the cybernetic revolution, by lending to technological systems a certain intelligence and sense of agency, fulfilled the long-held Gothic dread of the living automaton. Schmitt here taps into this underground current, one that connects the myth of the Golem, Marx’s undead capital, Frankstein’s monster, and the gremlins haunting aircrafts engaged in wartime missions. An echo can be heard, one no doubt unintentional (but no less telling) between Wiener’s Manichean cybernetic conflict of organization and its enemy, the Augustinian devil of disorder, and Schmitt’s own definition of the political as what arises from the friend/enemy distinction. For McCormick, the relationship between the dichotomy of friend/enemy and Christ/Antichrist is clear: traveling above the political as an abstract order and looking down into it, the Antichrist is the absolute Enemy that threatens to undermine the political as a category writ large. Throw this insight into jagged alignment with the cybernetic uncanny and the Antichrist, the schizophrenic god Baphoment, becomes what Deleuze and Guattari described as the Gothic Line, or, in its more common guise, the machinic phylum.

At the limit, there is a single phylogenetic lineage, a single machinic phylum, ideally continuous: the flow of matter-movement, the flow of matter in continuous variation, conveying singularities and traits of expression. This operative and expressive flow is as much artificial as natural: it is like the unity of human beings and Nature… Vital impulse? Leroi-Gourhan has gone the farthest toward a technological vitalism taking biological evolution in general as the model for technical evolution: a Universal Tendency, laden with all of the singularities and traits of expression, traverses technical and interior milieus that refract or differentiate it in accordance with the singularities and traits each of them retains, selects, draws together, causes to converge, invents. There is indeed a machinic phylum in variation that creates the technical assemblages, whereas the assemblages invent the various phyla. (A Thousand Plateaus 406-407)

The human and the machine, the orchid in the wasp: unilateral agency dissolves away in the face of the phylum, and as such can only be viewed by the political as the Enemy, even if it to approach the relation in such a manner is extremely vulgar (after all, do Deleuze and Guattari not make it the itinerants who follow the phylum, figures who are outside the reach of the State, but on who the State depends on survival?) To reach the level of phylum we’ll have had to pass from the basic loops of Wiener’s first-order cybernetics to arrive at the imperceptible matrix, the staggering sum of immanent self-organizing processes. In this mesh, the political, the state, Christ, the Atlantean continuum, all can be understood as a elements internal to these processes, no different than Deleuze and Guattari’s self that mistakes itself to be unitary whilst being but something that has congealed to the side of the auto-productive processes: a voided coagulation that thinks itself not. The unwavering stability of this creation, held together by the Judgment of God, is countered by emergent flux of the phylum.

A Lemurian insurgency, even if the things that the flux produces – commerce and technology, namely – sustain the State. The fact of the matter is that the singular instantiation of something from a catalytic process will never be stable, and is part of line that intrinsically escapes. The Katechon is sinking.